Rabbi Eliyahu Hacohen Duschnitzer

By Rabbi Israel Shurin

Translated from "Olomeinu" by Fred Loweff

There are Torah sages, great educators, spreaders of Torah, acute scholars,
authors and preachers of ethics. Opposite them stand eminent people who
are not publicly noted as belonging to the Torah world, and who indeed
make no contribution to this ethical and moral world. They follow in the
footsteps of others, fearful to open their mouths. Nevertheless, their
names precede them as marvelous personalities and the whole nation listens
with fearful respect to their every utterance.

Rabbi Eilyahu Hacohen Duschnitzer was one of the few who was sanctified
by the nation due to his piety, integrity, modesty, prudence and concern
for all.

The renowned "Chazon Ish", who participated in the funeral of Rabbi
Eliyahu, upon returning home told his household ; "Know, that Rabbi Eliyahu
was one of the thirty-six righteous people, outstanding in their generation,
upon whose merit the world exists", and it is well known that the "Chazon
Ish" was very cautious in his speech, appraising every word he spoke.

Rabbi Eliyahu was born in 1876 in the small town of Yedwabne, in the
vicinity of Lomza. In his youth, he was edcated in the Yeshivot of Telz,
and Slobodka. In Yeshivah he excelled above all, in his good deeds, pleasant
ways with others and especially in his modesty and cautious tongue.

When he matured, Rabbi Eliyahu travelled to Radin to receive guidance
from the Chofetz Chaim. He went to Radin to learn the art of unoffensive
speech from the Chofetz Chaim. The Chofetz Chaim took cognizance immediately
of the attributes and characteristics of Rabbi Eliyahu, and showed him
signs of esteem. He even accepted him as one of his confidantes.

It is told that when Rabbi Eliyahu would come to Radin to visit the
Chofetz Chaim, the Chofetz Chaim would rise to greet him with great love.
When Rabbi Yerucham, renowned as one of the grear moralists of the last
century, left the Yeshivah of Radin to go to the Yeshivah of Mir, the Chofetz
Chaim asked Rabbi Eliyahu to fill the vacated position. Rabbi Eliyahu stayed
in the Yeshivah for a short time but resigned afterwards since he set his
principles in life, wthout wanting to carry on his shoulders the burden
of an official position. Yet, he didn't cease his work of expounding the
Torah and teaching reverence, for G-d.

In the year 1926 when the Yeshivat Lomza in Petach Tikvah, Israel, was
founded, Rabbi Eliyahu was sent there to be with the students that came
there to study.

I remember when I came in 1935 to learn in the Yeshivah. I met face
to face with Rabbi Eliyahu. A Jew short in stature, a glowing face, a hearty
smile spread across his lips : his whole being proclaiming simplicity.
At first I didn't know his position. He wasn't the "Head", the "Principal",
the "Overseer", or any such official. But after a few weeks, his existence
became clear to me. He was a living example of spiritual perfection. It
was sufficient to look upon him, upon his radiant face, to be a simple,
whole Jew Without any sophistry. His coversations with the students were
conducted slowly. His words that were said with pleasantness and in way
of conversation as one speaks to his neighbor, penetrated the depths of
the soul and touched the heart. Then I began to understand why the head
of the Yeshivah in Lomza, the esteemed Rabbi Yechiel Mordechai Gordon,
sent him to Yeshivat Lomza in Petach Tikva.

One Shabbat, I witnessed Rabbi Eliyahu walking to and fro in an alleyway.
What had happened ? Upon walking down the alley he sensed a Jew watering
his garden on Shabbat, a serious violation. To enter the house, speak
with the farmer and reprove him would perhaps embarrass the man and Rabbi
Eliyahu was punctilious when it came to respecting man. Instead he paced
to and fro on the chance that the Jew might come out, see him and from
that understand that it pained him, and cease to violate the Shabbat.

Such was Rabbi Eliyahu all his life. He lived in fear lest he insult
or offend someone. Even when he had to explain something to a student,
he would weave between the desks to reach the student, and then after explaining
the ethical matter he would ask forgiveness from the student on the chance
that he nudged him in passing.

After partaking in some joyous occasion, he would ask the host's forgivness
in case he spilled something from his cup and soiled the tablecloth.

He was very cautious in the prohibition of taking time away from Torah
study. Each moment of his time was precious not to mention that of others.
When his wife, the Rebbetzin who helped support the household by selling
chickens in the market died, Rabbi Eliyahu was rifled with worry. His worry
was not about his personal situation of loneliness. Instead, he worried
that if the Yeshivah students would participate in the funeral, it would
detract from their learning. What he did was to arrange for the funeral
to take place during the hours between classes.

For twenty-five years Rabbi Eliyahu stayed with the Yeshivah of Lomza
in Petach Tikvah. He taught lessons and led ethical discussions. He left
after him many students who remember their prominent and virtuous teacher
with trembling reverence. In the Summer of 1949, the learned and rightous
Rabbi Eliyahu HaCohen DuSchnitzer was asked to the heavenly school in the
seventy-third year of his life.

Before his death he told his students : "It pays to be born in order
to die if one has the opportunity of the Mitzvah of saying Yehey sh'mey
rabo m'vorach l'olam ulolmey olmayoh May His great name be blessed forever
and ever) and Boruch hoo. Uvoruch Sh'mo (Blessed is He and blessed is His
name).

Rabbi Itzchok Adamsky - the Melamed!

Eliezer Piekarz

Although I had never attended his cheder, for during my earlier years
only the Rebbis Avrom Aaron and Yehuda Nadolnik were my melamdim (cheder
teachers), Nevertheless, I always had feelings of admiration for the Rebbi,
Reb Itzchok the melamed. My attitude was fostered partly by the following
typical observations.

Daily tuition paid for with a liter of milk!

My brother Hershel, (now in Ohio, U.S.) felt highly honored when he
carried to his Rebbi, Reb Itzchok a liter of milk daily as cheder tuition.

In his early cheder age Hershel already showed signs of business acumen,
for on that accord he allowed himself to be drawn into the cheder. Our
revered father, who would certainly have provided money for tuition, had
already passed away, and Hershel knew well that since most of the people
in the Shtetel owned cows, each parent would prefer to pay the cost of
his child's tuition with milk. But what would the Rebbi do with so much
milk ... ? The wise Rabbi applied child psychology and begged Hershel the
great favor of providing him with a daily Liter of the special milk from
our good red cow, as it would help him personally, and therewith, his class
immensley. Consequently Hershel teamed wonderfully as a result of his sense
of achievement that he was causing the whole cheder to progress.

As the Town's expert in the Mitzvah of "Hachnosas Orchim" (Hospitality
to Strangers) the Rebbi, Reb Itzchok greets me "Sholom Aleichem" for the
first time!

Although Rebbi Itzchok knew me the way he knew of every other Yedwabner
child, it seems that to forestall any iota of jealousy on the part of other
Rebbis, he never spoke to a pupil who belonged outside of his own cheder.

However, when I returned home for Yom Tov from my first year in the
well known Lomzer Talmud Torah, the Rebbi extended to me his heartfelt
Sholom Aleichem as though I were his old and honored friend. He took such
a fatherly interest while warmly testing my progress in learning, that
I felt as though he was curing my yearning for fatherly love.

I questioned then the reason for his publicising in the Beth Hamedrash
the promise of a 12 year old, as though I were already a real Yeshiva student,
but after a while, when I noticed my wonderful, young, but widowed and
afflicted mother, arrive home rejoicing from what she had heard in town,
I began to comprehend the purpose of the Rebbi, Reb itzchok's actions.

He thereby fulfilled not only the mitzva of Hachnosas Orchim, but also
caused to rejoice an "almono" (widow) who tirelessly devoted her entire
life towards giving her children a Torah education.

As it is known there was no hotel in Yedwabne, for there were Rebbi
Itzchok together with Reb Kadesh Freedman (the Shamos), who formed the
living institution of "Hachnosas Orchim" by supplying each wayfarer who
was in need with full sustenance and lodging.

It is interesting to note that in the later years, when our Shtetel
finally built and commenced operations of the public "Hachnosos Orchim",
civic controversy over its management arose.

Yedwabner Baalei Batim (residents) preferred to observe the mitzvah
of "Hachnosos Orchim" in their own homes. There was never a shortage of
space in a private household. In case there was no extra bed, one would
always bring in a sheaf of straw from his barn, spread it on the floor
and cover it with a clean bed sheet. Upon being so warmly welcomed to stay
over with the family, a guest would sleep and rest up better than in the
best of hotels.

"Good morning Rebbitzen", said Rebbi Itzchok warmly, when he entered
the Rov's house, "How do you feel today ?" "Not so good. I feel quite weak,
I don't know why" replied the always gentle and righteous Rebbitzen. "Perhaps
I should honor you with an 'Orach' which will cause you to feel better
?" She answered that she had one orach already. "So perhaps one more will
do the trick ?" . . . "Yes, Rebbi Itzchok dear", Immediately agreed the
Rebbitzen. And the Rov Reb Avigdor, who was known as a healer, used to
say that
watching his Rabbitzen working around two 'orchim', it was the best
medicine for her.

Rebbi Itzchok's tricks that aroused children's urge for learning

The Rebbi, Reb Itzchok possessed a special talent that attracted children
so that whenever in the Beth Hamedrosh, he would be surrounded by young
students who thirstily awaited to hear of his wisdom.

He used to pose a question while grasping and toying with his beautiful
beard, and wisely observed each child's reaction and the way one attempted
to answer.

His type of question was, for instance: "We sing in 'Zmiros Leshabbos'
(Sabbath chantings) 'Kol Shomer Sabbos Kados Mechalelo' (All those that
keep the Sabbath from violating it), he asked, "the Hebrew word "Mechalelo'
could mean 'he does profane Him'?

You could perceive how beautiful a smile surrounded his always loving
and patriarchal-looking face when he found that the large majority of the
surrounding youth comprehended, and arose to answer rejoicingly that had
there been a 'shva' under the Hebrew letter 'M' the translation woud be
'does profane Him'. But there is a 'Tzeire' 'Maichalelo' and that means,
'from profaining the Sabbath' !

The 80 year old Raizale requests of Zev Jabotinsky to be accepted into
his group of "the 1000 young men of Brith-Hachayil" who were undertaking
to walk by foot to Eretz Israel !

It was in the days of the British 'White Paper', when England closed
the gates of Palestine for Jews, that 80 year old Reizale, proprietor of
the Jewish wind mill of Yedwabne, appealed to the world's conscience by
applying to Zev Jabotinsky and pleaded that he use his good offices
so that she, an expert foot walker, be accepted into his group of the thousand
young men of the Brith-Hachayil who undertook to walk by foot from
Poland to the Holy Land. This walk was foreseen to take one whole year's
time.

As it turned out, the Polish government, under the pressures of England,
forbade that group to exit from her borders, and the group of one thousand,
including Reizale, had to seek out other means to accomplish its goal.

Rabbi Irving N. Weinberg's Roots are from Yedwabne

Rabbi Julius L. Baker

Rabbi Irving N. Weinberg was for 33 years the Rabbi and principal of
the synagogue and school of the Washington Heights Congregation in New
York City. His father, Rabbi Avraham Weinberg, lived in Yedwabne where
six of his children were born. His first wife gave him two daughters, and
when she died he married her sister and they had two sons and two daughters.
In 1900 Rabbi Avraham Weinberg and his two oldest daughters, Eva (married
name Stoltz, now 90 years old, residing in Bloomenfield) and Bessie (married
name Shlachter, now 88 years old), emigrated to the United States and settled
in West Hartford, Connecticut. Six years later his wife Rachel moved from
Yedwabne to Eretz Israel with her four children, Hyman, Noah, Shainke and
Chaike. Rabbi Avraham came from the United States and joined Rachel in
the Mea-Searim quarter of Jerusalem.

Their son Noah became a shochet and mohel and practiced in Jerusalem,
and later in Hartford, Connecticut. He took a wife from the famous Hurowitz
family in Jerusalem. Her father was the renowned Rabbi Shimon Lidder, Dean
of Yeshiva Shaarei Tzedek in the Old City.

Their daughter Shainke (born in Yedwabne) married a Yerushalmi, Ben-Zion
Gabriolowitz, named after his father who had died before the child was
born. Ben-Zion the father was a great grandson of Rabbi Haim from Valozin,
Dean of the Yeshiva Eitz-Chaim of Valozin. Raizel, the mother-in-law of
Shainke, was widowed at the age of eighteen, shortly before her son's birth
and she never remarried. The Naturei-Karta were against the marriage of
Ben-Zion to Shainke, and as protest broke windows in the young couple's
home. Shainke died in Beersheva in 1978.

Hyman Weinberg was not well and the doctors recommended that he live
near the sea. Rabbi Avraham decided for the sake of Hyman's health to move
the whole family back to Hartford, and among the travelers were the two
youngest children born in Israel, Yisochor Leib and Irving N. Weinberg.

Rabbi Irving N. Weinberg, who was born in 1911, studied in the Yeshiva
Eitz-Chaim in Jerusalem and when he arrived in the United States he studied
at the Yeshiva of New Haven, Connecticut, where the famous baal-mussar
and speaker Rabbi Levenberg was the Rosh Hayashiva. Rabbi Weinberg followed
the Yeshiva when it moved to Cleveland, Ohio. Then he studied at the Yeshiva
Rabbi Isaac Elchonen in New York City, under the famous Rosh Hayashiva
Rabbi Moshe Soloveitchik, from whom he received Smich in 1933.

Rabbi Weinberg first served as assistant to Rabbi Hurowitz of the Congregation
Agudat Achim in Hartford, and when Rabbi Hurowitz died, he became the Rabbi.
In 1936 he married his wife who was from Hartford and they honeymooned
in Eretz-Israel, where his mother Rachel was living. When the Rabbi and
his wife returned to America, he was offered and accepted the position
with the Washington Heights Congregation in New York City. That synagogue
had no mortgage and could offer a salary of fifty dollars a week. Rabbi
J. D. Eisenstein, editor of the Encyclopedia Ozar Yisrael was instrumental
in Rabbi Weinberg's acceptance of the position on Parshat Noah, 1941.

At that time Rabbi Moshe Soloveitchik's yeshiva was in the Young Israel
Congregation, and had only 30 pupils. Since the Washington Heights Congregation
had room for many more students, the Yeshiva moved there and Rabbi Weinberg
became the principal. In a short time the student population increased
to 290. The entire area was settled by Jews from Germany, and under the
influence of their spiritual leader, Rabbi Breuer the children were sent
to the Washington Heights School. The synagogue then bought a larger place,
which had been a conservative congregation. Rabbi Weinberg converted it
into an orthodox synagogue and the school in the new premises grew to 700
pupils:

After thirty-five years with the Washington Heights Congregation, Rabbi
Weinberg decided that it was time to retire. He and his wife settled in
Netanya, Israel. He is the rabbi of the Young Men's Congregation. He also
gives shiurim in Talmud for several groups.

Rabbi and Mrs. Weinberg have one son who studied in the Yeshiva Rabbi
Isaac Elchonon and received Smicha from the Dean, Harav Yoshe Ber Soloveitchik.

A yedwabner characteristic is admired in Lomza

The Rebbi, Reb Itzchok of the 7th grade of the famous Lomza Talmud Torah,
was well familiar with the admiration that the Yedwabner student, 11 year
old Eliezer Piekarz, had for Kopel the shoemaker whose shop was located
on Shul Street.

The student admired the Zadik (righteous man) Reb Kopel who always rushed
to repair his torn and oft times water logged shoes, rather than allow
a helper to do the repairing.

When Reb Kopel sewed a patch of leather upon an old shoe, he resembled
the Biblical Chanoch, who also sewed shoes. His devout attitude instilled
sanctity in his deeds. He repaired and dried the shoes quickly so the student
could attend at least the middle of his Gemorroh Shiur. He was fullfilling
the dictum: "A Mitzvah that arrives into your hands, do not let tarry".

One day, the Rebbi informed his student, with joy, the good tidings
that a transport of new shoes had just arrived from the U.S.A.. He advised
him that he should immediately enter the big ball and select the right
shoes for himself. The Rebbi, however, was highly astonished when his ever
devoted and obedient student declined to respond positively. All convincing
arguments that in this emergency he should forego his pride and accept
a pair of American donated shoes, were met by the student with deaf ears.

When at a later date the student's widowed mother visited the Rebbi
to receive the expected joyous report on her youngest son's progress, the
Rabbi recounted the shoe incident and complained to her that the unique
moment of stubborness was incomprehensible to him The student however took
pride in the way his mother defended his action. She stated : "Dear Rebbi,
you must remember that Yedwabner trudge only with shoes of their own"

How Yedwabne Practiced the Mitzvah of "Matan B'seyser"

(Charity in a concealed manner)

We recall the busy preparation for Pessach which started in Yedwabne
immediately after the Purim Holiday. During these 30 days everyone was
busy airing, cleaning, scrubbing, painting, and generally renewing every
particle of the household, to ensure the observance of a real Kosher Passover.

But the "Parneisim" (elected leaders of the Jewish Community) were extra
busy. They had to cope with the problem of providing the traditional "Moath
Chitim" (Passover expenses for the poor), and, moreover to prevent embarrassment
by concealing the giver and the receiver, so that each did not discover
the other's identity.

Here is an episode that occurred in connection with "Moath Chitim" that
may shed light on the untiring efforts of the Yedwabner community leaders
to discover new ways to deal with the difficult "Mitzvah" of "Matan B'seyser".

It was about an hour before the Seder of Passover 1922 when the Piekarz
family was startled to discover a strange large case standing in the outside
foyer of their home. At first glance they thought that it was surely placed
there by mistake. But upon examination of its contents, they found that
it consisted of provisions for a large family for use during Passover.
The widow, Mrs. Chaitche Piekarz, had tears in her eyes when she stated
: "This time they practiced the mitzvah of "Matan B'seyser" on me" ! Would
she accept it? Time before the Seder was short.

She immediately brought the case of provisions to the attention of her
three sons ; Yehuda, then 12, Hershel - 10 and Eliezer 7 years old, who
were deeply engrossed in the final preparations for conducting their first
fatherless Seder.

The three rejoiced in lifting the heavily laden case on their shoulders
and with the Passover song of "Dayeinu" (we have sufficient), quickly walked
the distance of about a kilometer to the respectable house of Shirke-Reizel
Zinowitz. They asked permission to leave the case there, expressing the
hope that its contents would be enjoyed by more needy people. They then
rushed back to their own Seder.

As an insight to this moral story, it is necessary to picture the deep
concern by the leaders of the Jewish community for an ordinary family that
had up to that very Passover supported every good community cause. Since
the loss of the head of the family, the "parneisim" had been racking their
brains to find ways to accomplish their duty of "Matan B'seyser". They
had planned to secretly trudge and deliver the Passover case by themselves
in such time and manner as the recipient wouldn't notice, and thus not
be able to refuse

Sh'muel Binshtein (Shirke's) Saved
the Jewish Community
of Yedwabne from a Pogrom

By Tzipora Rotchild

The city of Yedwabne had its weekly market day on Wednesdays. The farmers
of the 52 villages surrounding the city of Yedwabne, came to sell their
livestock and produce. In the meantime, they bought what they needed for
their farms and households.

Manufacturers of clothing, shoes, articles of wood, iron or steel brought
their products on the market days to sell. Merchants from near and far
came to trade.

On one market-day, a certain villager was doing some shopping at a Jewish
store and left there his billfold containing 100 Rubels that the villager
just received from selling a cow and produce. When the villager asked the
store keeper for the billfold, he denied ever seeing it. The farmer, stirred
by anger ; called upon his friends amongst the farmers to make a Pogrom
against the Jews of Yedwabne, because they are thieves and deserved a good
lesson. An air of violence permeated the village.

Sh'muel Binshtein (Shirke's) heard what happened, realized the seriousness
of it and ran quickly to the storekeeper at whose place the farmer claimed
he left his billfold with the 100 Rubels. After some argument with the
storekeeper, Sh'muel Shine's recovered the billfold and the money. He brought
it to the Magistrate and asked Piontkowsky the Drummer to start drumming
at the Marketplace and make the following announcement : "Someone delivered
to the Magistrate a billfold containing money in it, that he found. The
one who lost it shall come to the Magistrate to identify it". The farmer
who lost it got it back. The villagers dispersed peacefuly and the Jews
of Yedwabne began to breathe a bit easier.

[Page 70]

My Visit to Yedwabne, March 1941

Hersh Cinowitz, Atty., Bombay, India

In 1941 I was in Vilna which then belonged to Lithuania. The city at
that time was full with refugees from all over Poland. From this city they
could go to any country outside the war zone. Those who had visas to the
U.S.A. were able to acquire transit visas through Russia and Japan. I had
a U.S. visa. However, I was torn between two forces - my urgent need to
run away from the war zone, and my strong desire to see my parents before
undertaking such a long journey. I decided to take the risk, though I knew
my chance of leaving the country was put in jeopardy, and started on the
difficult and dangerous journey to once more see my parents. I left that
the mitzvah of "Kibud Av V'Em" was my protection. I went first to Bialystok
and visited with my brother Meyer and his family for several days and then
continued by train to Lomza.

One could feel that dark days were approaching. The blackout on the
train and in the cities we passed depressed me. I arrived in Lomza began
Walking through what were once familiar streets, but were no longer
recognizable.
Dluga Street, the old market place and the new market place no longer existed.
The Synagogue, the Yeshiva and the beautiful building of the Talmud Torah
were wiped off the map of Lomza.

I took a taxi to Yedwabne. From afar I saw our house and the gardens.
We passed the Sajefka (a small lake), and soon I was in my parent's home,
embraced in the arms of my mother and sister. My father was then at the
bet-hamedresh. My mother told me that she dreamed that all her children
came to visit them.

Unfortunately, I was the only one who did. I also managed to visit the
aged Rabbi Avigdor Bialystocky, who had lost his wife before the war.

The news of my visit spread like wildfire all through the community.
Yedwabne at that time had a population of 2000 inhabitants. When the Germans
came in 1939, all the Jews fled. Very few families were left. But with
the arrival of the Russians they all returned, and many people from all
over Poland came to Yedwabne where they felt it was still possible to earn
a living. And so I was fortunate to meet again with not only my family,
bu also with many friends. All too soon it was time to part.

Saturday night I ordered a taxi to take me back to Lomza. There was
a hidden feeling that this was the last time we would see each other. But
I was at ease with myself for having made this wisit with my very beloved
ones before leaving the country. The way back took me again through Bialystok.
Once more I was with my brother Meyer and his family. From there, I wandered
for several days until I reached Vilna. There I immediately joined a group
of young men from Warsaw who were going on transit through Russia and Japan
to the United States. We went as far as Moscow and here we learned that
Japan no longer permitted transit since that country was about to enter
the war. After a few weeks in Moscow, we finally received transit visas
through Teheran, Iran. From there, I and many others went to India, which
was then under British rule. I settled in Bombay and became in time the
leader of the Indian and Afghanistan Jewry. There were also Jews who fled
the pogroms in Iraq in 1941. And, not surprisingly I found many refugees
from Poland. However the majority were native B'nai Israel who had lived
in India for over 2000 years.

I was by profession an advocate and practised in the High Court of India.
My position there enabled me to help Indian Jews to emigrate to Israel.
During my time in India approximately 25,000 Jews made Aliyah.

[Page 71]

The Pilgrimage

By Rabbi Julius L. Baker

My wife, our 4 1/2 year old daughter Haya, and I had been in Israel since
November 1965. We planned, on our return trip home, to visit a few European
countries, amongst them Poland, and in particular I did

want to see once again the town of my birth, Yedwabne. We applied for
and received from the Polish Consulate in Tel Aviv a visa granting us a
10-day stay in Poland. On May 2, 1966, we flew to Vienna, and waited several
hours for our flight to my past.

As soon as we set foot on the plane, we felt as if we were in Poland.
The crew and all passengers, except for our family, were Poles. We arrived
shortly after at Akentze Airport, near Warsaw, and were the last ones to
leave for that city due to inspection and clearance. We were told at the
embassy in Tel Aviv that prior reservations were not necessary. Nevertheless,
I tried to obtain a hotel room for us by phone while we were still at the
airport. Both the Bristol and the Yerozalimska (the only 2 hotels in Warsaw)
informed that there were no vacancies. We had arrived just at the time
that Poland was having its one thousandth anniversary. The city was filled
with foreign guests. Fortunately, we took the advice of the English-speaking
taxi driver. He drove us to the Yerozalimska Hotel, where he had an
acquaintance,
twenty dollars discreetly changed hands, and we were shown into a lovely
room for which the rate was $50.00 per day.

While I was attending to our accomodations, my wife and Haya walked
about the beautiful lobby. Haya was attracted to an unusually elegant circular
staircase that seemed to float to the upper floor, and she ran to investigate.
My wife lost sight of the child, and after looking about in vain, called
softly, "Chaya, Chaya", a number of times and received a shock to hear
a strange male voice calling "Chaytcheh, Chaytcheh". She looked about and
saw a Polish porter beckoning Haya down from the staircase, and still calling
her name. Fortunately, child and mother were quickly reunited. However,
my wife was much shaken by the snaring of a Jewish diminutive from the
mouth of a Pole.

Our luggage was soon brought to our room, we refreshed ourselves, and
went to the dining room to feed Haya. Our emotions were too strong for
us to do more than drink some hot tea. But Haya was delighted by the sight
of an Israeli flag at the table next to ours. There were flags of the many
nations who were participating in the celebrations that were taking place.
But only the Israeli brought warmth into our hearts. After a brief stroll,
my wife and child returned to our room, and I took off alone.

The neighborhood streets were very familiar to me from the days when
I was a young boy and studied in Warsaw. There was the hustle and bustle
of busy people, of old, tired and dragging ones ; of children running and
playing games undisturbed by the heavy foot traffic from opposite directions.
These streets knew laughter and tears, constant movement that waned only
at night. And always, people. People entering doorways, Gentile people,
people leaving doorways, big people, little people, Jewish people, those
streets were familiar. But what I now saw was a shock. Each street comer
was dutifully marked with its name and the name of the cross street. But
there were no people, houses, buildings. Only empty flat streets and corner
posts.

I walked on and reached the famous Nalevki Street that had been the
hub of all the bustle. This was where the heroic Jews of Warsaw had battled
against the might of the Germans. This was where the Jewish Ghetto had
been before it was totally destroyed with many thousands of Jews buried
under the ruins. And on the site of our blessed dead, the Polish government
had built, on Nalevki Street and the adjacent areas, a number of red brick
apartment houses. In front of them -- facing the emptiness of what
had once been filled with life -- was the Ghetto Monument. The Ghetto Monument
to remind us of our glorious Fighters of the Ghetto and the innocent Jewish
blood that had been spilt in these streets.

I went to see the cemetery at Okopova Street (or Gensha Street). I searched
for the graves of the famouse Roshei Yeshivah of Valozin the "Netziv" and
Rabbi Chayim Soloveitchik. Both died and were buried in Warsaw on that
cemetery. There was enough light to see. But I could not find the graves
because the burial places were completely neglected.

On a huge open space on Marshalkowska Street was erected a large platform.
From it, diplomats representing many Communist countries were addressing
the Polish populace. They were asked to be loyal to their Communist ideals,
that by following those ideals Poland would be secured for the next thousand
years and after. - I noticed there were very few listeners.

As I walked that evening, I was shocked to find that there was no vestige,
no trace that Jews had lived in the city of Warsaw. There was nothing left
of the Old Tlomatzka Synagogue and the Jewish cultural buildings around
it. All the familiar Jewish sections and the business establishments were
completely wiped out. The only site left was the former Jewish place of
worship the Nozick Synagogue. And there one could barely find enough Jews
for a minyon.

The loneliness and sadness that I experienced on that first night in
Warsaw, the city that I well remember from the good days, left me very
heartbroken and subject to nightmares for a long time. I felt that the
spirits of the millions of our people who were murdered or buried alive
in this cursed soil of Poland were calling on every one of our people never
to forget our martyred dead and to plead with G-d to avenge their blood.

In the morning I attended services at the Nozick Synagogue. I was the
tenth to make up the minyon of very old people who live on pensions received
from the government. One of them walked about with me and pointed out the
exact places where famous Jews had been murdered. A place where hundreds
of small orphaned children were buried alive. The exact spot where the
Ghetto revolt started, where many Germans lost their lives when they tried
to stop the revolt. - This old man had been one of the warriors of the
Ghetto uprising. He was taken to the extermination camp of Treblinka, and
was later saved by the Russian Army. On every "Yohr Tzeit" of the
fall of the Warsaw Ghetto he goes to the site to say Kadish for all the
Jews who perished there.

I returned to the hotel where we breakfasted, then I went to "Orbis"
and arranged for a car with driver and English speaking interpreter, since
I refused to acknowledge that I knew Polish. Often, during our stops, the
driver tried to get our attention, by writing small notes, but neither
my wife nor I reacted to the bait. Nor did I respond when he made overtures
in Polish. I was simply suspicious of everyone in this country and concerned
for the safety of my family.

We travelled northeast, in the direction of my birthplace, Yedwabne,
near the city of Lomza. The highways were paved in three and four lanes.
As we approached the cities of Radzemin, Wishkow, Ostrow-Mazovieck and
Ostrolonka, we turned off the highway in order to see what was left of
them. We drove towards Bialystok to reach the famous city of Tykocin, known
for its great Rabbis and very old Jewish community. Our route took us through
Sokola, Lapi and its surroundings. Many of our family lived in those places
before they were exterminated by the Germans and their Polish helpers.
There was devastation. Jewish devastation everywhere.

On our return we stopped in the city of Lomza, where I spent many years
learning in the famous Talmud Torah and Yeshiva. I walked through the streets
- with the hope of finding some trace of Jewish existence there. To my
sorrow, I found only the distinctive bricks of the beautiful synagogue
built into a garage on Dluga Street.

All the cities and towns through which we drove had totally destroyed
every trace that might show Jews had lived for hundreds of years among
the inhabitants, and had also considered themselves as Poles. Everything
looked very alien to me.

From Lomza we drove the 21 kilometers to Yedwabne in about 15 minutes.
During my youth I walked quite often from Yedwabne to Lomza and back. I
knew every village and its people. Many Jews of Lomza were murdered in
those villages during the Second World War.

As we approached the outskirts of Yedwabne, I recognized every building
we passed. And I recalled every Jewish family that had lived in those buildings.
And now they were occupied by the Polish murderers. We drove past the house
that belonged to the Zelenitz Family, and it brought back many memories
of the happy days when I was a young boy. On the opposite side had stood
the remains of the famous wooden Synagogue (it had burned down before the
First World War), and the Bet Hamedrash, the Chevra-Tehilim, the Chevrah
Bachuriin. And now we passed an empty lot.

We drove through the market place, where the Magistrate still existed.
The structures and stores belonging to Jewish merchants were now occupied
by non-Jews. We turned towards the road to Pshitula. We passed the old
water well, the house that belonged to Shirke-Reizel Tzinowitz, and her
big garden. We drove by an orchard that belonged to the priest, and Shilaviuk's
house in front of which was a waterwell. I recognized Franek Shilaviuk
- he ran into the house. He must have recognized me and feared an encounter.
He was one of the chief murderers of the Jews of Yedwabne. There were witnesses
to his killing of my Uncles Pecinowitz (the millers) and their families.
May G-d avenge their blood !

We arrived at the exact site of our home and the windmill that was in
the rear. Now there was no sign of our buildings. In their place was a
small gas station.

We continued to the city of Radzilovo, passing the Zaganik (small forest),
and many familiar villages. Even in this area there was left no indication
whatsoever of the many Jewish families that had lived on its soil. On our
return we again passed Yedwabne and drove to the cemetery. Near this area
were burned alive all the Jews of Yedwabne and many from the cities of
Radzilowa and Wizna on that fateful day of July 10, 1941. For almost two
hundred years our ancestors were buried in that cemetery. Now, not one
tombstone could be seen. Our neighbors, the Poles, had plowed under even
the remains of dead Jews. We returned to Warsaw that evening physically
and emotionally broken.

The following day we went to the Praga cemetery near Warsaw. My Father
of blessed memory, was buried there when he died in Warsaw during the
Bolshevik-Polish
War of 1920-21. There too, we could find no sign of a grave.

I had been steadfast in my belief in man. Suddenly, my ties were cut.
My past was a memory only for me. Wherever I looked for the known, for
the familiar, I found only emptiness. To stop the terrible depression which
was overcoming me from every direction I had to get out of Poland as quickly
as possible. I needed the comfort of my own people around me to regain
my stability.

We left Poland for a very brief visit in Copenhagen. The dreary weather,
the lack of all we needed for our Jewish souls shortened that stay. On
we flew to London, where kindness from friends and sunny weather helped
us over the weekend. And on Monday we boarded the plane for the United
States of America and home.

The History of the Cinowitz Family

Hersh Cinowitz, Atty., Bombay, India

The Cinowitz family was one of the oldest families in Yedwabne. It was
among the first to come when Yedwabne was still a village and belonged
to the "pritzim", the Yedwabyenskies. Most of the first Jewish families
came from the area of Poznian and from Prussia. They were invited by the
landowners to develop the economy of that section by helping increase the
production and commerce.

Roots of the family Cinowitz stem from the city of Tikocin, known among
the world Jewry as one of the districts of the "Vaad Arba Arotzot". It
is also possible that the Cinowitz family came to Tikocin from the small
town "Cinowitz" in Prussia. Further, in the records of the Jewish community
of Tikocin in the year 1700, we find that the settling of Jewish craftsmen
in the village of Yedwabne was under the jurisdiction of Tikocin.

My Grandmother Malke used to tell her children and grand children that
in the year 1812, when she was a little girl, she remembered the military
forces of Napoleon marching through Yedwabne on their way to Moscow. She
used to tell many interesting stories about the French soldiers who stayed
in the Jewish homes of Yedwabne. It was from this grandmother that the
son was known as "Yankel Malke's". My father, her Grandson, was called
"Yosel Yankel-Malke's".

Her first husband died when he was young and left her with five small
sons. Her second husband Reb Nachum, known as Nachum the Shames, was born
in the Suwalki Distict. He was a Talmid Chacham and a worldly man and was
recognized by the government as the Rabbinical representative of the Jewish
community of Yedwabne. His brother was A. B. Goldberg, the famous bibliographer
of Paris, who published several books funded by the Rothchild family. He
was also a contributor to the "Hamagid".

Great Grandmother Malke was a business woman. She had seven capable
sons. One was killed in the revolt to free Poland in 1863.
The others went to the United States, with the exception of Yankel.
One son, Israel Radzik, became one of the organizers of the Yedwabner Society
and helped in the building of a synagogue in New York City which bore his
name, "Peer Israel Anshei Yedwabne". Many Jews from Yedwabne were
helped to settle in the United States by the Yedwabne Society.

My Grandfather Yankel Malka's was the most capable of all the sons.
After the death of his Mother he took over management of the family
affairs.
He also looked after Grandmother Gitel's estate, inherited from her very
wealthy parents who had lived in Chiezva. Included in the inheritance
was a windmill and many acres of land. Grandfather Yankel Malkes's
was one of the leaders of the Jewish community and was go-between for his
people and the government. For over fifty years he headed a number
of worthwhile organizations, and was Gabai of the Old Synagogue till 1878.
On Sabbaths and holidays he devoted his entire time to learning Torah.
After our Grandmother Gitel died our Grandfather lived with, my parents,
his only son Yosef and daughter-in-law Shirke-Reizel. We all loved
him very much because of his extraordinary kindness to us. My Grandfather
and our family suffered all the hardships and wanderings during the First
World War until we finally settled with family in Bialystok. The Kanshinsky
and Hanna Marain's families accepted us with open arms.

Grandfather Yankel died at the age of 88 in the year 1916. The funeral
service was conducted by Yedwabne refugees in Bialistok, Reb Pinchas the
Melamed and Rabbi Moshe Goelman. One day before he died Grandfather Yankel
had pictures taken of himself, which were later distributed among his children
and grandchildren.

Grandfather Yankel had five daughters and one son, my Father. His oldest
daughter, Baila, was married to Reb Moshe Zolondz from Plotzk near Kolno.
He was Rabbi of Chevra T'hilim in Yedwabne. In later years he emigrated
to the United States of America, and became Rabbi of Anshei Yedwanbe Synagogue
in New York City. Reb Moshe and Baila's son Mendel and his family
left Kolno and settled in Tel Aviv, Israel.

Grandfather's second daughter, Ribche, married an iron and steel business
man from Lomza, Reb Meyer Rothchild. Reb Meyer also was a Talmudical
scholar and was active in the Chovvei-Zion movement. This pair had
three sons and six daughters who were all given a traditional Jewish education
and inculcated with deep love for Zion. Their son Avraham Itzchok
came to Israel (then Palestine) in 1920 and lived in Nes-Tsiona.
In 1936 Ribche and Meyer's oldest son Yona and his wife Liba arrived in
B'nai Brak, and daughter Tsipora with her child Malka and also daughter
Rickel and her children came at the same time. Nachum, another of
the Rothchild sons, settled in the city of Cincinnati, Ohio U.S.A.
He became a very successful businessman, and was of great help to the family
in Israel.

The third daughter, Tzina, married Rabbi Moshe Goelman from Yedwabne.
He had a wine business and was the Rabbi of the Chevra Mishnayot.
In later years they moved to Chicago. Haya Lea, the fourth daughter,
married Reb Simcha Skotznadek. He too was Rabbi of Chevra Mishnayot and
a successful businessman. Since they were childless, the marriage
ended in a divorce. Haya Lea then married Rabbi Isaac Tikochinsky,
the Rabbi of Pyondnice who later became Rabbi of Mekor Chayim in
Jerusalem.
The youngest daugther, Sarah, married Reb Yudke Nadolne from Novogrod near
Lomza. He studied at the Chofetz Chayim Yeshiva in Radin.

Grandfather Yankel's only son, my Father, was also a Talmudical scholar.
He too gave shiurim in Talmud at the Bet Hamedresh. My Mother, Shirke
Reizel, was the daughter of Rabbi Shmuel Krasneborsky, a grandson of Yisrael
Chayim, the old chazon of Yedwabne. My Grandfather Shmuel was a pupil
of Rabbi Diskin who founded and taught in the famous Diskin Yeshiva in
Jerusalem. In later years, my Grandfather Shmuel and Grandmother
settled in Weisbaden, Germany. He was in the hide business.
My parents made their living from rental properties and gardens.
In their old age only my sister Elke was with them. The sons were
on their own. The oldest, Meyer, was a shochet in Bialystok, I was
an attorney in Wilno, Israel Chayim was a businessman in Weisbaden, Germany,
and Moshe was in the yeshivot of Lomza and Mir.

Essay

Mr. A. Oscar Goelman

I remember Yedwabne as a sleepy little town, a closely knit community
of about five hundred, a well organized society. It had all the branches
that comprised a well established community; a "Hachnosat Kallah", "Gmilas
Chasodim", "Chevra Kadisha", a "Hachnosat Orchim", a "Chevra Mikveh", a
"Chevra Mishne", a Bet Midrash, a shul and several chadorim.

What Yedwabne lacked was a Yeshivah. We had instead a good public
school, whose principal was A. Dosaky, A Polish educater. He was
a very elegant, imposing individual, impeccably dressed and of military
bearing. He was clean shaven with a head of flaming red hair and
a pair of magnificently manicured hands. Yitzchok, the son of Jonas
the ironworks storekeeper, and I were the only two male students from the
Jewish community attending the school. About six Jewish girls attended
the school, the rest were local gentile boys and girls. A friendly school,
but what progress it was for our town in those early years of the 20th
century.

You may come to wonder just why a Jewish boy attended a goyishe school
and not cheder ? My father realized that I was not "chederishly" inclined
and far from becoming a "Talmid Chochom", so he decided I may as well acquire
worldly knowledge. Our school hours were from 8 am till 4 pm and somtimes
later.

I remember Fridays during the winter when my beloved mother would come
to school to fetch me home, as it was getting too close to "Shabbos". Dosaky
would argue with her, telling her that Fayvel the shamesh" did not yet
call out "Shul Arain" so I had a little time,

But mother would argue back that I had some chores to do to get ready
for shul. She always won out and home we marched.

As young as I was, I had even then and ever since, an appreciative eye
for feminine beauty. My eye fell on a pretty little girl named Wandlowsky,
the baker's daughter. Mama found out about it soon enough and our relationship
came to an end.

I remember also our little town being definitely class conscious. A
shuster did not dare associate with the Gabbai or Dozor who were the elite
in the town. The middle class were the shopkeepers, and at the bottom of
the ladder were the toilers ; shoemakers, butchers, carpenters, etc. I
used to love to watch our neighbor the shoemaker put "shtifter" in the
soles of the hand-made shoes. I hope he continues his work in Heaven, he
loved it so much and his finished boots were most elegant-works of art.

As I look back at these colorful characters that made up the town of
Yedwabne, I can't help but to think of each one of them with nostalgia
and affection, as I hope you do.

[Page 81]

Introductory Remarks about the Holocaust

(Kings 11 Cap. 2 V. 9)

by Jacob L. Baker, Ben Rav Avraham Itzchok and Haitcha Piekarz

And Elijah said unto Elisha, "Ask what I shall do for thee, before
I be taken away from thee". And Elisha said, "I pray thee, let a double
portion of the spirit be upon me". And he said, "thou hast asked a difficult
thing, nevertheless, if thou see me when I'm taken from thee, it shall
be so unto thee".

From where can we learn that a name bears significance ? Rabbi Elazar
said from this verse. "Come let us behold the works of G-d who hath made
desolations on the earth (Psalms 46: 9). Do not read "Shomos' (desolations)
but read "Shemos" meaning "names" (Brochos 7B).

More than 39 years have already passed since the 15th of Tamuz 5701
July 10,1941. On that tragic day, 1440 of our brethren, members of the
Jewish community of Yedwabne and of the nearby communities of Radzilova
and Vizna, laid down their lives for "Kiddush Hashem" - Sanctification
of G-D's name, as they were burnt alive at the stake.

Out of the dark depths of destruction and loss, nevertheless, rays shine
forth; rays as bright as the light of the heavens. These Sacred souls shine
forth with a light emanating from the deeper meaning of these sublime words
of Elijah the prophet. Words so profound that they pierce to the very depth
of the earth and they go up as they reach their way through to the celestial
heights of the heavens. Those profound words "Indeed thou hast asked a
difficult thing" and the answer "If you will behold me when I am taken
from thee, it shall be so unto thee."

From the great wonders which the Almighty has done for us in the Holy
Land during the last 40 years, we realize that in this stormy world, we
can survive only if we strengthen ourselves to take a "double portion"
from the sacred spirit of these mighty warriors, the sacred martyrs.

The burning embers - let us not call them "dying embers" - saved from
that terrible fire, confounded and confused the whole world more than once
with their great might. Within a short time our enemies forced upon us
five wars through which, with the help of G-d, we came out victorious.
We saw, furthermore, the extension of our borders and the unification of
Jerusalem the Eternal City. All within so short a time and while witnessing
of wonderful unbelievable triumphs. Again, we were forced into the unprecedented
"Miracle of Entebbe". It appeared as though the devil once again
desired to taste the living flesh of Jews first preserved and then burnt
at the stake. Once again he tried to annihilate the Eternal Jews with his
hellish torture, much as he did in Yedwabne under the Nazis.

Truly, with the help of G-d, L-rd of the Hosts, our Situation is different.
"A name bears significance" ! How profound and wonderful are the words
of our sages, when they said "Read not Shomos-destruction, read better
"Shemos" - Names. Out of the destruction and desolation that our enemies
wreaked upon us, there and then, the Almighty made "Names". Significant
names, names for our Nation and names for our land. The Nation of Israel
and the land of Israel, upon which the eyes of the Almighty forever watch
and protect.

The outstanding might of Israel relative to the land of Israel has already
been alluded to by the Ramban in Genisis 32:2. Angels from Eretz Israel
had come to greet him. Jacob had called the place "Machanaim" - "Two-Camps".
It was a meeting place for two hosts of angels. The angels of the exile
that had accompanied him until now, were met by the angels, who would protect
him in Eretz Israel.

The Ramban asks "And I wonder, for Jacob had not yet reached Eretz Israel,
it was yet still distant ; he had to cross the ford on the River Jabok,
which was the border of Ammon and this is to the South East of Eretz Israel.
He still had to pass through the borders of Ammon and Moab and after that,
the land of Edom. His first approach to the Holy Land was much later, when
he arrived at the city of Shechem which is in the land of Canaan. The answer,
the Ramban says, is that Jacob beheld this wonderful sigth of angels as
soon as he had come to the borders of his enemies, to tell us that his
power was greater than theirs!

Indeed the Ramban points out to us in his beautiful, meaningful] expose,
that the angels from distant Israel appeared as Jacob approached the borders
of his enemies. Entebbe is over 2000 miles away from Israel, yet when the
children of Israel were kept captive there in the hands of their foes,
the angels of Israel were there to deliver them. This is the "significance
of a Name" instead of "destruction". Those dying embers, those burning
embers, had verily turned "destruction" into a "name of distinction and
significance." No more were they embers, they were flames of fires. Before
embarking upon their perilous journey, they had visited the memorial tablets
of "Yaad Vashem", and straight from there, they entered the Entebbe hell.
There, from the very mouth of the lion, from the maniac called Idi Amin,
they rescued almost all 104 people. Their return home was to a jubilant
Eretz Israel and an astonished, awe stricken world.

When Jews are in danger, whether near or far, but as long as it concerns
the Land Eretz Israel, the angels of Eretz Israel come forth to deliver
salvation.

Our generation stood before this deep mystery. "Thou hast asked a difficult
thing", Who is able to explain that request of those terrible years ? A
request that goes together with the fearful answer "if thou seest me when
I am taken from you". Both the request and answer are links in the chain
of "then it shall be so unto you", In the very depths of vision "when I
am taken from you" the Almighty enlightened us with the "double portion".
This is the spirit that came from their depths and which instilled life
into the dying embers to create a life of strength and glory in the land
of Israel.

In the pages of the "Memorial Book of Yedwabne" will be found the story
of Michael Kuropatve the wagon driver of Yedwabne. He had jumped into the
fire despite the murderers' offer to spare his life. He had saved
the life of a Polish pilot from the hands of the Russians and as a reward
they told him he need not go with the others. He spat in their faces in
disgust as he rejected their offer. He did not want a life which was "given"
to him by these murderers. Instead, he said, "where the Rav goes, there
go I". His wife and his daughter pleaded with him at that moment
saying; "perhaps you should listen to them and we will be saved". Michael
answered with certainty that this is his final decision, to go where the
Rav goes, and that they may do as they choose for themselves. Then the
wife and daughter exclaimed kissing and hugging him that they all go together,
and quickly, they ran forward and jumped amongst those that were to be
burnt. Together with the Rav they said VIDUY and the blessing recited upon
"Kiddush Hashem". The one overriding thought that obsessed them was, as
witnesses later testified - that not even a thought should defile the sanctity
of the "sacrifice".

And so was a soul of a simple Jew inspired by the mighty spirit of Jewish
sanctity that spread its inspiration to the rest of his family, so that
they gave the highest price for the sanctification of G-d's name in holiness
and in purity.

In our aim to perpetuate our town in our life time, we shall mark down
a few cases of "Kiddush Hashem" in the generations that preceeded us, so
as to convince ourselves how our town's martyrs added their names into
the story of great martyrs and in the tradition of "Kiddush Hashem" by
our people.

1) The Ramban (Nachmonidies - 13th century) certified that he was forced
once to be witness at the moment when a Jew was burned at the stake on
"Kiddush Hashem". He noticed that when the fire grasped the martyr's body,
his face beemed forth with a wonderful light and a radiance of spiritual
joy surrounded him (Sefer "Hatorah Vehaolam", Rabbi N. Telushkin).

2) When the Gaon of Vilna heard that the Ger Tzedek (righteous convert)
Graff Potocky was being terribly tortured while he was willing and ready
to go up on the firebrand for Kiddush Hashem, he greatly was moved and
he sent a message to the "Ger", encouraging him with his blessings to be
able to adhere to his desision and in the same time he offered him his
readyness to activate his G-d given powers by using the sanctified names,
through the secrets of Kabala, to save Potocky from his tortures.

However, when those words were given to the mighty young man, he pushed
away the thought saying in his Polish language: "niechtzem" (I don't want),
adding "since I recognized the true G-d, I pray that when the mitzva of
"Kiddush Hashem" shall come to me, I shall fulfill it, and I don't want
to give it up in exchange for saving the body to repeat my duration of
life upon earth !" (Rabbi Eli Moshe Bloch in his book "Ruach Elijah" Lakewood
714 from the mouth of Reb Aaron Kotler, also in "Chaye Hamusor" Page 274
Bnei Brak Israel 724).

3) In the introduction to the book "Yesod Veshoresh Hoavodo" (Jerusalem
724) Rabbi Shor Yoshuv Cohen relates the following incident about its author
Rav Alexander Ziskind. When he heard that the court was trying to persuade
the martyr Reb Eliezer B'rab Shlomo of Rovalov to convert to Christianity,
by informing him that if he would only convert, his decree of being burnt
at stake would be abolished. Rav Alexander Ziskind, who feared perhaps
the martyr couldn't withstand this hard and terrible trial, interceded
and received Permission to visit him in the jail. There he impressed upon
him, strengthening his spirit to go through "Kiddush Hashem". The martyr
truly withstood the test ! On the 2nd day of Shovuos of the year 5550 was
the execution. The multitudes of gentiles of Grodno gathered to watch how
this 'sinful" Jew was being punished, while the Jewish inhabitants of this
city hid in their houses for fear of a pogrom. But Alexander Ziskind left
the Synagogue in the middle of the services, put his life in danger to
pass through the bloodthirsty gentiles. He listened to the martyr making
the blessing of "Kiddush Hashem" that he had taught him. He answered the
Amen, and he returned to the Synagogue where he made a memorial for the
Martyr's soul.

4) When the 2 brothers Reitzes ; Reb Chayim, born 1687-1728 and Reb
Yeshua, 1697-1728 were taken out to be executed in Levov during Passover
of 1728, because of a blood accusation, one brother asked the other; "why
-- my darling brother did G-d almighty, may his name be blessed, choose
this Holy Day of freedom that we shall then sanctify his name ?" His brother
answered with extra love -, Think - "dearest of my heart", in the Biblical
sentence (Leviticus 22, 32-33) "I am the one who took you out of the land
of Egypt" (Sifro 138 (6) "On the condition that you shall sanctify my name"
! It was told that with keen excitement and eager spirits did the two brothers
"then" continue their way to carry out the Mitzvah of "Kiddush Hashem"
!

These examples brought above, are, a pillar of light and fire by which
walked and are walking martyrs of all generations including this generation
of ours. Ours is a generation of furious beauty, masters of higher strength,
whose beginning is from those mentioned above, until this horse and wagon
driver and his family and the community of Yedwabne as well as the rest
of the martyred Jewish communities who burned at stake on Kiddush Hashem.

It is fitting to proclaim upon them the sentence (Deuteronomy 5, 23)
"FOR WHO IS THERE OF ALL FLESH, THAT HAD HEARD THE VOICE OF THE LIVING
G-D SPEAKING OUT OF THE MIDST OF THE FIRE, AS WE HAVE AND LIVED?"

Indeed our martyrs live on in the Yedwabne of above and if we will merit
to be imbued with their life styles, this book will have accomplished its
goal. More than any previous time in our history, we had to discover to
day, what were their secret ingredients that enabled them to make over
300 years of history -- that their Rabbis, leaders and plain people succeeded
to overpower all their enemies by raising beautiful generations up to this
bitter day.

We are convinced though to see that at all times our people faced the
exact kind of 'neighbors' who stood always up to annihilate us, and as
then, so now, stood our Jewish Yedwabne in the strength of Jewish Heroism.

And this was the same power that all the six million of our Martyrs
sucked from their fathers and forfathers, that stood them by against all
kinds of torture through their acursed oppressors.

In this, our Book's portrayals, we will find how simple people had lived
simple clean lives : that even rough and otherwise blood thirsty gentiles
recognized the nobleness of these simple Jews, and even honored them. This
was the secret of their existence during this long period "a poor sheep
among wild volwes", until the furious hour when their bloodthirstiness
sprang forth.

With bent heads we stand upon the "Ashes" of our dear beloved martyrs,
and from the depths of our hearts beseech our lips the same prayer as did
the Jews in Yedwabne during the High Holy Days -- 'Slichos' services
(and as I remember it was with unique devotion) : 0 G-d, see the bound
"Ashes" and sprout for us a remedy, destroy ravage and crash, storm and
gale, teach us and enlighten us your refined Torah sayings. Answer us,
as you answered our forefathers.

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